By Anna-Teresa Tymieniecka
Does the realm exist? There will be no cause to resurrect this query of modernity from its old oblivion have been it no longer for the truth that fresh evolution in technology and know-how, impregnating tradition, makes us ask yourself concerning the nature of fact, of the realm we live in, and of our prestige as dwelling beings inside it. therefore nice metaphysical subjacent queries are forcefully revived, calling for brand new investigations to continue within the mild of the innumerable novel insights of technological know-how. This assortment offers a wealth of fabric towards an elaboration of a brand new metaphysical foundation of the ontopoiesis/ phenomenology of existence sought to impact such investigations. The vintage postulates of the metaphysics of truth, these of necessity and sure bet the following discover a new formula. clear of sclerotized ontological and cognitive assumptions and congenial with the perspectives of up to date technology, the certainty of truth, of our international of existence, and of ourselves inside it truly is to be sought within the existential/ontopoietic ciphering of existence (Tymieniecka).
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Additional info for Does the World Exist?: Plurisignificant Ciphering of Reality (Analecta Husserliana)
9. , “Logos and Life: The Three Movements of the Soul,” op. , p. xvii. 44 Ibid. , Logos and Life. Impetus and Equipoise in the Life-Strategies of Reason, (Boston: Kluwer Academic Publishers, 2000), pp. viii–xxxvii, 1–684. , p xxxiii and p. xxix. , p. xxxiv. , pp. 4–5. , p. 6. , p. 664. CARMEN COZMA E T H I C A L R E M A R K S A RO U N D T H E S P E C I F I C A L LY HUMAN EXISTENCE IN THE PHENOMENOLOGY OF LIFE Aroused by Anna-Teresa Tymieniecka’s philosophy concerning the phenomenological interpretation process, we will proceed here to proﬁle the relevance of ethics regarding the opportunities for “self-cognition,” “self-explication,” and “self-understanding” that man has in the horizon of inscribing the human in the life-world.
Analysis of experience demonstrates, for that matter, that most of our life “we operate in some type of immediacy of a given situation,” that is we do not send cognitive information along the reﬂective-deliberative channel, but we use it directly in “enactive” sense: we put-it-in-action without reﬂecting, trusting ourselves to the sensorimotor correspondence that each living system inasmuch as it is autopoietic implies and that assures also the best homeostatic relationship with environmental circumstances.
4–7, § I. Das Selbstgegebene. 9 On the occasion of the First World Congress of Phenomenology, held in Santiago de Compostela (Spain) from October 26 through November 1, 1988, Tymieniecka, among the protagonists of the Husserlian celebration, assesses the activity of the World Phenomenology Institute 50 years after the death of Husserl, underlining the character of continuity, but also of profound innovation, of the phenomenological thought she promoted in respect to the Husserlian legacy. , “World-Wide Phenomenology Fulﬁlling Husserl’s Project: An Introduction,” in Analecta Husserliana, “Phenomenology in the World Fifty Years after the Death of Edmund Husserl,” Book I, “The Turning Point of the New Phenomenological Era.
Does the World Exist?: Plurisignificant Ciphering of Reality (Analecta Husserliana) by Anna-Teresa Tymieniecka